Shabbat 6

Chapter 6

א א"ל ר' חייא לרב בר פחתי לא אמינא לך כי קאי רבי בהא מסכתא לא תשייליה במסכתא אחריתי דילמא לאו אדעתיה דאי לאו דרבי גברא רבה הוא כספתיה דמשני לך שינויא דלאו שינויא הוא

1 Said R. Hiyya to Rab: Son of illustrious ancestors! Have I not told you that when Rabbi is engaged on one Tractate you must not question him about another, lest he be not conversant with it. For if Rabbi were not a great man, you would have put him to shame, for he might have answered you incorrectly.1

ב השתא מיהת שפיר משני לך דתניא היה טעון אוכלין ומשקין מבעוד יום והוציאן לחוץ משחשיכה חייב לפי שאינו דומה לידו:

2 Still, he has now answered you correctly, for it was taught: If one was laden with food and drink while it was yet day,2

ג אמר אביי פשיטא לי ידו של אדם אינה לא כר"ה ולא כרה"י כר"ה לא דמיא מידו דעני כרה"י לא דמיא מידו דבע"ה

3 and he carries them out after dark, he is culpable, because it is not like his hand.3

ד בעי אביי ידו של אדם מהו שתעשה ככרמלי' מי קנסוה רבנן לאהדורי לגביה או לא

4 Abaye said: I am certain that a man's hand is neither like a public nor like a private domain:<span class="x" onmousemove="('comment',' If a man stands in one and stretches out his hand into the other, the hand is not accounted the same as his body, to have the legal status of the domain in which the body is. ');">4

ה ת"ש היתה ידו מלאה פירות והוציאה לחוץ תני חדא אסור להחזירה ותני אידך מותר להחזירה מאי לאו בהא קמיפלגי דמר סבר ככרמלי' דמיא ומ"ס לאו ככרמלית דמיא

5 it is not like a public domain [this follows] from the poor man's hand;5

ו לא דכ"ע ככרמלית דמיא ולא קשיא כאן למטה מעשרה כאן למעלה מעשרה

6 it is not like a private domain — [this follows] from the hand of the master of the house.6

ז ואיבעית אימא אידי ואידי למטה מעשרה ולאו ככרמלית דמיא ולא קשיא כאן מבעוד יום כאן משחשיכה מבעוד יום לא קנסוה רבנן משחשיכה קנסוה רבנן

7 Abaye propounded: Can a man's hand become as a karmelith:<span class="x" onmousemove="('comment',' V. infra 6a. A karmelith is part of a public domain which is but little frequented, therefore regarded as neither public nor private ground; by Rabbinical law one may not carry from a karmelith to a public or a private domain, or vice versa. Now, as we have seen, when one stretches out his hand into another domain, it does not enjoy the body's status. Yet does it occupy the intermediate status of a karmelith, and since it holds an object, its owner shall be forbidden to withdraw it until the termination of the Sabbath? ');">7

ח אדרבה איפכא מסתברא מבעוד יום דאי שדי ליה לא אתי לידי חיוב חטאת ליקנסו' רבנן מחשיכ' דאי שדי ליה אתי בהו לידי חיוב חטאת לא ליקנסו' רבנן

8 did the Rabbis penalize him not to draw it back to himself, or not? — Come and hear: If one's hand is filled with fruit and he stretches it without — one [Baraitha] taught: He may not draw it back; another taught: He may draw it back. Surely they differ in this: one Master holds that it [the hand] is like a karmelith, and the other holds that it is not? [No.] All agree that it is like a karmelith, yet there is no difficulty: the one [refers to a case where it is] below ten [handbreadths], and the other [where it is] above ten [handbreadths].<span class="x" onmousemove="('comment',' V. infra 100a. If the hand is within ten handbreadths from the ground it is in a public domain, and therefore the Rabbis ordered that he must not withdraw it. But if it is above, it is in a place of non-liability; hence he is not penalized. ');">8

ט ומדלא קא משנינן הכי תפשוט דרב ביבי בר אביי דבעי רב ביבי בר אביי הדביק פת בתנור התירו לו לרדותה קודם שיבא לידי חיוב חטאת או לא התירו

9 Alternatively, both [Baraithas refer] to [a hand) below ten, and [hold that] it is not like a karmelith, yet there is no difficulty: one [speaks of a case] while it is yet day; the other, when it is already dark [the Sabbath has commenced]. [If he stretches out his hand] while it is yet day, the Rabbis did not punish him;9

י תפשוט דלא התירו הא לא קשיא ותפשוט

10 if after sunset, the Rabbis punished it. On the contrary, the logic is the reverse: [if he stretches out his hand] by day, so that if he throws it [the article] away he does not come to the liability of a sin-offering,10

יא ואיבעית אימא לעולם לא תפשוט ולא קשיא כאן בשוגג כאן במזיד בשוגג לא קנסוה רבנן במזיד קנסוה רבנן

11 let the Rabbis penalize him; but if [he does it] after nightfall, so that if he throws it away he incurs the liability of a sin-offering, the Rabbis should not punish him. Now, since we do not answer thus,11

יב ואיבעית אימא אידי ואידי בשוגג והכא בקנסו שוגג אטו מזיד קמיפלגי מר סבר קנסו שוגג אטו מזיד ומר סבר לא קנסו שוגג אטו מזיד

12 you may solve R. Bibi b. Abaye's [problem]. For R. Bibi b. Abaye asked: If a person places a loaf in an oven,12

יג ואיבעית אימא לעולם לא קנסו ולא קשיא כאן לאותה חצר

13 do the Rabbis permit him to remove it before he incurs the liability of a sin-offering, or not?<span class="x" onmousemove="('comment',' If it remains in the oven until baked he incurs a sin-offering for baking on the Sabbath. On the other hand, it is Rabbinically forbidden to remove bread from the oven on the Sabbath. How is it here? ');">13 Now you may deduce that they do not permit it!14 That is no difficulty, and indeed solves it! Alternatively, you cannot solve it, after all: [and reply thus],15 The one Baraitha refers to an unwitting, the other to a deliberate act. Where it is unwitting, the Rabbis did not punish him16 for it; where it is deliberate, they punished.17 Another alternative: both [Baraithas] refer to an unwitting act, but here they differ as to whether they [the Rabbis] punished an unwitting [offender] on account of a deliberate one: one Master holds that they did punish an unwitting [offender] on account of a deliberate one; the other, that they did not punish an unwitting [offender] on account of a deliberate one. Another alternative: after all, they did not punish [the one on account of the other], yet there is no difficulty. The one [Baraitha] means into the same courtyard;

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